[RSArchive Icon] Rudolf Steiner Archive Home  Version 2.5.4
 [ [Table of Contents] | Search ]

Searching The Philosophy of Spiritual Activity

You may select a new search term and repeat your search. Searches are not case sensitive, and you can use regular expressions in your queries.

Enter your search term:
by: title, keyword, or contextually

Query was: person

Here are the matching lines in their respective documents. Select one of the highlighted words in the matching lines below to jump to that point in the document.

  • Title: PoSA: Introduction - Rudolf Steiner as a Philosopher
    Matching lines:
    • unique personality because his whole philosophical work is not the result of
    • in Vienna where he was strongly influenced by his personal connection with
    • will, as well as by our personal nature. None of these is truly free. Only
    • Now the problem arises, How can objective morality be united with personal
    • personality. He claims just the opposite, namely a purely individual ethic,
    • human being draws from his own personal world of ideas, there cannot be any
  • Title: PoSA: Chapter I: The Conscious Human Deed
    Matching lines:
    • my heart when the representation of a person who arouses pity appears in my
  • Title: PoSA: Chapter III: Thinking in the Service of Understanding the World
    Matching lines:
    • my personality when I know the feeling which a certain event arouses in me.
    • object and not upon the thinking personality. This can already be seen from
    • present thinking, I would have to split myself into two persons: one to do
    • another person, or else, as in the above example of the movements of the
    • what remains unconscious in all other spiritual activities. If a person does
    • more speak to him about thinking than one can speak about color to a person
    • goodwill every normally organized person has this ability, — this
    • A personality highly appreciated as a thinker by the author of this book,
  • Title: PoSA: Chapter IV: The World as Perception
    Matching lines:
    • different one from that of the average person. I would call the dependence
    • I am then conscious, not only of the object, but also of my own personality,
  • Title: PoSA: Chapter V: The Act of Knowing the World
    Matching lines:
    • own personality may become a mere dream phantom. Just as during sleep, among
    • the knowledge of one's own personality must also be denied. The critical
    • It does not matter whether the person who believes that he recognizes life
    • qualities which I comprise in the unity of my personality in the same way as
    • that of my personality, but I am also the bearer of an activity which, from a
    • thinking, single persons differ from one another. A triangle has only one
    • of his concepts. He therefore believes that each person has his own
    • personal God, nor force, nor matter, nor idea-less will (Schopenhauer), is
    • limited sphere of our observation. Humanly limited personality we perceive
    • personality.
  • Title: PoSA: Chapter VI: The Human Individuality
    Matching lines:
    • If our personality expressed itself only in cognition, the totality of all
    • character of the quite definite individual personality is lost within us.
    • aspect of our personality. It is what remains over when we have allowed
  • Title: PoSA: Chapter VIII: The Factors of Life
    Matching lines:
    • life-definition of our personality. Through it we lead a purely ideal
    • a more genuine life of the personality than in the purely ideal element of
    • feeling is the guarantee of the reality of one's own personality. Monism,
    • has significance only within his personality. He tries to permeate the whole
    • There is yet another expression of the human personality. The I, through its
  • Title: PoSA: Chapter IX: The Idea of Freedom
    Matching lines:
    • metaphysical sphere on the pattern of the perceived world, and each person,
    • representations influence the characterological disposition of a person
    • by a perception takes place, the more the person concerned is able to act
    • the driving forces of deeds. When I see a starving person, pity for him can
    • personal advantage, is egoism. It is striven for either by ruthlessly
    • principles of morality will depend upon what representations a person has of
    • his own or of another's happiness. A person will determine the content of
    • on moral insight. At this level of morality the person will consider the
    • definite representation of this welfare, but to the fact that each person
    • Men differ greatly in their capacity for intuition. In one person ideas
    • bubble up easily, while another person has to acquire them with much labor.
    • deeds of a person who acts solely because he acknowledges a definite moral
    • case. Nor do I ask myself: How would another person act in my place? —
    • Those who defend general moral standards will perhaps object: If each person
    • wholly or in part. A person does what he ought to do, he provides the
    • individuality. But the blind urge which drives a person to crime does not
    • individuality. Through my instincts and urges I am a person of whom there
    • But how is it possible for people to live in a community if each person
    • characteristic of misunderstood moralism. A person holding this viewpoint
    • personal experience would be valid in its sphere. Individuality is possible
    • Maximum number of matches per file exceeded.
  • Title: PoSA: Chapter X: Philosophy of Freedom and Monism
    Matching lines:
    • be dictated to him as commands by a person whom he considers wiser and more
    • society, church, or the Divinity. An undeveloped person still trusts in the
    • authority of a single individual; a somewhat more advanced person lets his
    • perceptible world of the thing, the person, or the institution that made the
    • individual persons, and usually of a few outstanding ones whom the rest
    • man's activity of thinking. To the first person, cognition is
    • all of which miss the point, because both persons, fundamentally, either do
  • Title: PoSA: Chapter XI: World Purpose and Life Purpose
    Matching lines:
    • the representation influences the earlier, the person who acts. This detour
  • Title: PoSA: Chapter XII: Moral Imagination
    Matching lines:
    • possible that persons without moral imagination receive moral representations
    • may also occur that persons with moral imagination are without the technical
  • Title: PoSA: Chapter XIII: The Value of Life
    Matching lines:
    • intoxication. Displeasure far outweighs pleasure in the world. No person,
    • honor consists in the person not regarding what he does as worth while
    • when a person finds that something is missing in the world that he sees,
    • He can reason out the situation in the following way. If an ambitious person
    • impression. Now it is of real benefit for an ambitious person that this is
    • life. In order to come to a correct judgment, an ambitious person would have
    • for a sensible person recognition by others counts little, since one can
    • If the ambitious person admits all this to himself, he will have to
    • illusions would positively falsify it. For the ambitious person did
    • their world view on rational estimation; but a person who is to decide
    • misunderstood. Immature persons without moral imagination like to look upon
  • Title: PoSA: Chapter XIV: Individuality and Species
    Matching lines:
    • If a person has advanced so far as to loosen himself from the generic, and
  • Title: PoSA: The Consequences of Monism
    Matching lines:
    • embraces the content of our subjective personality. Thinking shows us
  • Title: PoSA: First Appendix
    Matching lines:
    • understanding how the soul life of another person can affect one's own (the
    • me; the conscious world of another person likewise is enclosed within him. I
    • other person who confronts me. What is experienced consciously by him has
    • the — solipsistic — absurdity that the other persons also exist
    • with, what do I have before me when I confront another personality? Let us
    • physical, bodily appearance of the other person, given me as perception,
    • I confront the other personality with my thinking, the perceptions become
    • other person, the extinction of the content of one's own consciousness is
    • standpoints exist. The first is when a person remains at the naive
    • recognize transcendental realism. — 2) If three persons sit at a table,
    • 3) If two persons are in a room by themselves, how many examples of these
    • persons are present? One answering: Two, is a naive realist; one answering:
    • is a transcendental idealist; but one answering: Six (namely, two persons as
    • 'things-in-themselves' and four objects of representation of persons in the
    • persons are sitting at a table, how many examples of the table are present?
    • One table only is present; but as long as the three persons remain at
    • — 3) When two persons are in a room by themselves, how many examples of
    • these persons are present? There are most definitely not six examples present
    • Only to begin with, each of the two persons has merely the unreal perceptual,
    • picture of himself as well as that of the other person. Of these pictures
    • Maximum number of matches per file exceeded.
  • Title: PoSA: Second Appendix
    Matching lines:
    • but springs from the inner experience of our personality.
    • not strive to elevate the value of existence of the human personality.

The Rudolf Steiner Archive is maintained by:
The e.Librarian: elibrarian@elib.com